"This is the first full-length commentary on Plotinus' Ennead I.4 (46), a work written at a late stage in Plotinus' life when he was suffering from an illness that was shortly to prove fatal. The main concern of Ennead I.4 (46) is the good man and his pursuit of the good life. The treatise is therefore central to our understanding of Plotinus' ethical theory, and Kieran McGroarty's commentary seeks to explicate and elucidate it from a philosophical standpoint. The author's own English translation is printed on pages facing the Greek text (the editio minor of P. Henry and H. R. Schwyzer). Each chapter of the commentary begins with a short summary of the content followed by detailed discussion of paragraphs, lines, and, where necessary, individual words. McGroarty explains the structure of Plotinus' argument and identifies the sources he uses and critiques. The commentary confirms what Porphyry notes in his Life of Plotinus, that the Enneads are indeed full of hidden Stoic and Peripatetic doctrines. Appendices contain discussions of Plotinus' view on suicide, and his use of St. Ambrose's sermon On Jacob and the Good Life."--BOOK JACKET.

Ennead I.1 is a succinct and concentrated analysis of key themes in Plotinus' psychology and ethics. It focuses on the soul-body relation, discussing various Platonic, Aristotelian, and Stoic views before arguing that there is only a soul-trace in the body (forming with the body a "e;compound"e;), while the reasoning soul itself is impassive and flawless. The soul-trace hypothesis is used to account for human emotions, beliefs, and perceptions, and human fallibility in general. Its problematic relation to our rational powers, as well as the question of moral responsibility, are explored. Plotinus develops his original and characteristic concept of the self or "e;we,"e; which is so called because it is investigated as something common to all humans (rather than a private individual self), and because it is multiple, referring to the reasoning soul or to the "e;living thing"e; composed of soul-trace and body. Plotinus explores the relation between the "e;we"e; and consciousness, and also its relation to the higher metaphysical entities, the Good, and Intellect.

This is the ideal introduction to the thought of the third-century AD writer Plotinus, one of the greatest of ancient philosophers, now enjoying a major revival of interest. Dominic O'Meara has tailored the book carefully to the requirements of students: he writes clearly and authoritatively, assumes no knowledge of Greek or expertise in ancient philosophy, stays close to the texts, and relates Plotinus's ideas to modern philosophical concerns.

Plotinus was much exercised by Plato's doctrines of the soul. In this treatise, at chapter 1 line 27, he talks of "e;the divine Plato, who has said in many places in his works many noble things about the soul and its arrival here, so that we can hope for some clarity from him. So what does the philosopher say? It is clear that he does not always speak with sufficient consistency for us to make out his intentions with any ease."e; The issue in this treatise is one that has puzzled students of Plato from ancient to modern times-and is indeed a popular topic for undergraduate essays even today: Why should the philosopher, who has ascended through a long and painful process of dialectic to "e;assimilation to the divine,"e; ever descend back into the body? Plotinus himself is said by Porphyry to have attained such a state of other-worldly transcendence on at least four occasions during his lifetime, so this was a very real and personal issue for him. In this treatise we see him grappling with it.

In Ennead II.1 (40) Plotinus grapples both with the philosophical issue of personal identity through time and with the rich tradition of cosmology which pitted the Platonists against the Aristotelians and Stoics. James Wilberding presents an extensive introduction, the text itself, and a commentary offering a line-by-line interpretation of the work's philosophical, philological and historical details.

'The Essential Plotinus is a lifesaver. For many years my students in Greek and Roman Religion have depended on it to understand the transition from antiquity to the Middle Ages. The translation is crisp and clear, and the excerpts are just right for an introduction to Plotionus's many-layered view of the world and humankind's place in it' - F. E. Romer, University of Arizona

Plotinus' Treatise V.1 comes closer than any other to providing an outline of his entire spiritual and metaphysical system, and as such it may serve to some degree as an introduction to his philosophy. It addresses in condensed form a great many topics to which Plotinus elsewhere devotes extended discussion, including the problem of the multiple self; eternity and time; the unity-in-duality of intellect and the intelligible; and the derivation of intelligible being from the One. Above all, it shows that the so-called "e;three hypostases"e;-soul, intellect, and the One-are best understood not as a sequence of three things additional to one another, but as three levels of possession of the same content, so that each lower level-soul in relation to intellect and intellect in relation to the One-is an "e;image"e; and "e;expression"e; of its superior. Plotinus exhorts the human soul to overcome its alienation from its own true nature and its divine origin by first recognizing itself as superior to the body and the same in kind as the animating principle of the entire cosmos, and then discovering within itself the still higher levels of reality from which it derives: intellect and, ultimately, the One or Good, the supreme first principle of all things. To do so the soul must redirect its attention inward and upward to become aware of the divinity which is always within it but from which it is distracted by the clamor of the senses.